The Fragility of Life in Buddhism

• The time of death is uncertain and unpredictable but the truth of death is not
• Kammaas the law of nature applies to all beings irrespective of whether they are Buddhists or not. In other words, kamma simply means what we do we become

The fragility of life, its fleeting and temporary nature is a fundamental tenet of Buddhism and many other religious traditions. Every moment brings us closer to our life’s end reminding us that life has definite and inflexible limits. From the moment we are born, we are inexorably moving toward the grave. The time of death is uncertain and unpredictable but the truth of death is not. Our time on Earth is limited. All Mortals who are born will eventually perish and die. Uninvited we came into this world and unbidden we will leave. The death can strike us at any moment. As Buddha said, “Children, adults, the foolish, the wise, the rich, and the poor all walk toward death.” Immortality is something we can never achieve.This impermanent nature of our existence lies at the very core of Buddhism. 
 The renowned American novelist Thomas Wolfe encapsulated this human condition by stating, “Man is born to live, suffer, and die; what befalls him is a tragic lot. There is no denying this in the end.” 

Law of Nature

The awareness of life’s fragility prompted the Buddha to perceive the futility of worldly concerns and pleasures and renounce the material world in search of solutions to fundamental existential dilemmas. According to Buddhism, death is the cessation of the psycho-physical life of a person’s existence. It is the passing away of vitality (ayu), that is psychic and physical life (jivitindriya), heat (usama), and consciousness (vinnaya). It perceives death as an inevitable and natural part of life, an inescapable aspect of our existence. According, to Buddhism, death is not the destruction of a being, for though a particular life span ends, the force which hitherto actuated it is not destroyed. The karmic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one as another birth (narada). Therefore, Buddhists view life and death as a continuum and consciousness continues after death and may be reborn. It is said that powerful thoughts, volition, or desires that a dying man had been nursing during his lifetime become predominant at the time of his death and condition the subsequent birth. At the time of death, the supreme authority of the kamma overrides everything and all that is left is our kamma. Kamma is an immutable law of cause and effect, also called the law of action and reaction, which always operates in the realm of human conduct and affairs. We cannot avoid its inevitable consequences. Kamma as the law of nature applies to all beings irrespective of whether they are Buddhists or not. In other words, kamma simply means what we do we become.  
Buddhism teaches that any good or bad deed performed during one’s lifetime or just before death influences the next birth.  The concept of kamma, or the ripening of volitional actions, is central to Buddhism, whether such actions are deemed good or bad. It is believed that at the moment of dying, a person’s experiences, known as a Kamma, Kamma Nimitta, or Gati Nimitta come into play.  Particularly, serious misdeeds, such as parricide or matricide, are considered “Garuka kamma” and overshadow all other actions. In other words, these acts are so heinous and powerful eclipse all other actions and present themselves vividly before the mind’s eye of the dying man. 

Three Universal Characteristics

In Buddhism, the three marks of existence, also known as the three universal characteristics are fundamental concepts that describe the nature of all phenomena, the reality of which is empirically observable in the universe. They are impermanence (annica), suffering or dissatisfaction (dukkha), and non-self (anatta). The question of death is closely bound up with the essence of the Buddhist teachings encompassed in these three marks of existence. Mahaparinibbana Suttastates; “Impermanent are all component things; they arise and cease; that is their nature.”  The life we cherish and wish to hold onto is transient, and death is inevitable, therefore, Buddha advised his adherents to perform their duties diligently, saying     “With days and nights passing by, one’s lifetime is getting shorter and shorter. One who therefore, live heedfully and fulfill one’s duties should have no fear of death.” Moreover, the practice of offering flowers to Buddha accompanied by the recitation of the stanza “pujemi Buddham kusumennena punnena metana labhami mokham puppham milayati yatha idam me kayo tathayati vinasa bhavacvam” holds profound significance in Buddhism, as it symbolises the transient nature of our lives. It serves as a reminder of the impermanence and uncertainties of our lives just as the freshness, fragrance and beauty of flowers that will soon become withered discoloured and fades. Understanding life’s ephemeral nature encourages a mindful approach to living and preparing for death. 

Reactions to Concept of Death

            These cardinal discourses and Suttas in Buddhism present a unique perspective on mortality, viewing death not as an absolute end but as a transition. According to its teachings, while the physical body may perish, the consciousness continues on a journey shaped by our actions, our karma. Reactions to the concept of death vary, some people are comfortable discussing it, while others find it unsettling. While discussions about death can evoke discomfort or fear, they can also empower us. Acknowledging the transience of life can lead to significant personal transformations. It inspires us to pursue our passions, deepen our relationships, and contribute positively to the world, allowing us to create a meaningful legacy.
The question of what happens after death remains speculative since no one after his death has returned to this world to recount his experiences. Every religion offers its beliefs about the afterlife and mankind continues to believe in some form of survival after death.  and most of the spiritual teachers from the earliest times have been unanimous in affirming that life continues beyond the grave but widely differ on the question of what form and in what manner that this survival takes place. Nevertheless, mankind continues to believe in some form of survival after death.
Buddhists believe in rebirth. The cycle of rebirth can lead us through various realms, influenced by our choices in life, whether that would be in heaven, as a human, an asura (demigod), a ghost, an animal, or even in hell. Therefore, the cyclical nature of our existence emphasises the importance of mindful living, as every action influences our future. Buddha advised his adherents to contemplate their mortality regularly to live fully in the present and make the most of their lives. Accepting the finite lifespan sharpens our appreciation for life’s preciousness. By reflecting on death, we can prioritize what truly matters and align our lives with our values. According to the discourses of the Buddha our lives, and the world, are nothing but phenomena that rise and fall. It is a process of forming and degenerating. There is nothing that is not subject to change or impermanence. Therefore, acceptance of the fragility of life should drive us to ponder on the possibility of release from suffering, which is termed supreme bliss Nibbana.

Embracing the Ultimatum

Embracing the inevitability of death can inspire us to confront our fears and anxieties, enriching our experiences. Buddhism encourages its adherents to regularly reflect on the fragility of life as its awareness would motivate them to fulfill their duties to other living beings. This awareness encourages us to live authentically, pursue our dreams, and take risks that we would otherwise avoid. It fosters gratitude, prompting us to openly express love and appreciation for others and automatically end suffering and seek reconciliation in strained relationships.
In Buddhism, death does not lead to a release from suffering but presents an opportunity for liberation from that particular cycle of suffering if one has developed the right mindset and follows the eightfold path to achieve Nibbana. Therefore, death can be a stepping stone toward release, but not the automatic end to suffering. Buddhists should focus on letting go of attachments and cultivating a peaceful state of mind to ensure a positive birth. People usually approach the process of dying with fear, pain and anxiety before departing this world. They have the fear of leaving loved ones behind and the impact their death will have on them, the fear of extinction or non existence after death, the fear of pain and suffering that can occur during the dying process etc. Buddha advised people to be relaxed when facing their inevitable end. The death of a loved one can always cause a devastating loss for those left behind psychologically and physically as they find it a difficult and painful experience to navigate. As a result of the death of a loved one, people usually feel sad, depressed despair and lonely. 
To overcome the fear of death and get over sadness, despair grief and loneliness Buddha asked his adherents to concentrate on Maranasati meditation (Mindfulness of Death), one of the 40 subjects of meditation prescribed in Buddhism. The sole object of this meditative practice is to foster a deep awareness of the impermanence of life, and the inevitability of death and to live more productively in the present for the benefit of oneself and the society at large.